That intertextuality has come into vogue in Hebrew Bible scholarship is hardly surprising given some general trends in the field. In fact, the reconstruction of redactional activity and 'Fortschreibung' as well as inner-biblical interpretation are heavily dependent on the perception of intertextual relationships. But therein lies the problem. Has the perceived relationship indeed been established by the author of one of the biblical texts in question (aesthetics of production), or does it merely lie in the eye of the beholder (aesthetics of reception)? Two competing claims regarding an intertextual relationship of Joshua 2 are singled out for discussion.

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423 AESTHETICS OF PRODUCTION AND AESTHETICS OF RECEPTION 423
of foreign women is a well-known theme of Deuteronomistic ideology
(cf. Deut 7,3-4 and Exod 34,15-16), and in fact Num 25,1-5 has been aptly
characterized as a Deuteronomistic example story illustrating this theme 20.
Situated just before the Israelites enter the land, the story is meant to teach
them — and with them the hearers and readers of the story — a lesson about
life in the land: how to relate — or rather, not to relate — to foreign women 21.
Against this backdrop, it does not come as a surprise that the very first
woman the Israelites encounter is in fact a prostitute (hnwz hXa Josh 2,1) 22.
That the spies “went and entered the house of a prostitute” (v. 1) makes
us fear the worst. But, to our utter astonishment, this fear turns out to be
unfounded. Just when we expect her to lead the Israelite men astray, this
foreign woman proves us wrong. Rahab is a ‘prostitute’ who does not act
like a prostitute, thereby convicting the hearers and readers of their stereo-
types. She does not even try to approach the spies. On the contrary, at the
risk of her own future Rahab rescues them, and as if that were not enough,
she confesses her faith in the God of Israel. Astonishing as it is, this story
appears to be yet another example story. Just as the Moabite women serve
as an example, so does Rahab. Her story has been conceived of as a coun-
ternarrative to the “othering” of foreign women propagated in Num 25,1-5 23:
Numbers 25 Israelite men Joshua 2 Israelite men
foreign women foreign woman
sexual seduction no sexual seduction
religious seduction no religious seduction
20
E. BLUM, Studien zur Komposition des Pentateuch (BZAW 189; Berlin
– New York 1990) 115. According to Blum, Num 25,1-5 is a pillar of the D-
Composition of the Pentateuch. For a recent approach which challenges the
accepted distinction between non-priestly and priestly material in Numbers
25, reading vv. 1-5 in conjunction with the priestly sequel, see J. BLENKINSOPP,
“The Baal-Peor Episode Revisited (Num 25,1-18)”, Bib 93 (2012) 86-97.
21
According to BLENKINSOPP, “The Baal-Peor Episode”, 86-97, Numbers 25
is paradigmatic of the hostile disapproval of intermarriage in the Persian period.
22
To be sure, there is a difference between “occasional” and “professional”
prostitution. Whereas the Moabite women prostitute themselves, Rahab is said
to be a prostitute. I would argue, however, that this depiction of the first foreign
woman the Israelites encounter is meant to reflect a perception of foreign
women in general — in order to prove it erroneous (see below).
23
For similar interpretations, see BLUM, “Beschneidung und Passa”, 227,
and HAARMANN, JHWH-Verehrer, 119-120. See also C. PRESSLER, Joshua,
Judges, and Ruth (Louisville, KY – London 2002) 23: “Joshua 2 reverses
(and redeems) that memory [sc. of Numbers 25]. The journey of the two Is-
raelite men from Shittim to Jericho involves a foreign woman, a prostitute,
but she will lead them to renewed faith in Israel’s God.”